The Rev. Dr. Kevin Giles is a longstanding supporter of women in leadership. Over the course of more than forty years, he has written at least nine books on the topics of women, ministry, and the Trinity. Many of his books on women have been published in Australia (e.g., Women and Their Ministry [Dove Communications 1977], Created Woman [Acorn Press 1985], and Better Together [Acorn Press 2010]). Now he has written What the Bible Actually Teaches on Women with a North American publisher (Cascade Books).

In this work of historical fiction, Paula Gooder presents an imaginative telling of the life and ministry of Phoebe. While Gooder does not offer an introduction to the book, she does provide helpful comments in the endnotes. She states that her purpose in writing this story is not simply to provide an entertaining novel, but also to inform readers of the reality behind the NT text (225). Gooder sparks the imagination of her audience by disclosing scholarly information concerning the Greco-Roman world through the medium of narrative.

Few evangelical Christians have not heard of pastor Mark Driscoll, and few are therefore unaware of his scandalous history at Mars Hill Church in Seattle, Washington. After building up one of the fastest growing church networks in America (see www.acts29.com) from the late 1990s to 2014, Driscoll was let go by the very fellowship of churches he helped build, on various charges of unethical behavior.

The terms “feminism” and “feminist” are thrown around quite a bit these days. But the referent is rarely obvious. For some, feminists are men and women who want generic equality between the sexes. For others, feminists are extreme political, female leftists who angrily propose laws to penalize a whole range of social inequalities—whether in public or private spheres. For still others, feminism is an academic ideology that is currently trendy, especially at universities, which may overlap with pro-LGBTQ and/or Neo-Marxist projects. The list could go on.

In this second edition of Patterns of Ministry among the First Christians, Kevin Giles states that his primary goal is to provide a detailed study of the historical development and characteristics of Christian leadership that is accessible to a wide range of readers (viii). Accordingly, Giles avoids technical language that might hinder non-specialists. Additions to the 1991 edition include multiple digressions which will be of interest to readers of Priscilla Papers, as well as a closing chapter devoted to ordination.

The terms “page turner” and “doctrine of the Trinity” would not often be found in the same sentence, but they are appropriate in the case of Kevin Giles’s most recent book on the issue. I found this five-chapter account of a recent theological dispute absolutely riveting, even though I already knew how it would end! It is an extraordinary story, told by a major player in the drama.

Leslie Flynn has made many valuable contributions to the church during his long and distinguished career. He served as pastor of Grace Baptist Church in Nanuet, NY for forty years. He has written thirty-eight books including this 1996 title. I have never seen a long book by Pastor Flynn. His books are brief, not because he writes on unimportant topics but because he has the gift of concise statement and brevity.

Every time discouragement sets in because of the slow progress of egalitarian ideas, we ought to be able to reach over our shoulders and pull from the shelf a book such as Sapinsley's. The story of Mrs. Packard (1816-1897), set in the American midwest, should remind all of us how much has been accomplished by our forebears.

Chosen as one of ETERNITY magazine's best books of the year in 1987, this book encourages women to use their gifts fully in proclaiming the Gospel. Dr. Hassey presents the significant contributions made by American women engaged in public ministry in past years, and who were enthusiastically supported by such institutions as Moody Bible Institute. She writes, 'The earliest Bible conferences welcomed women preachers and Bible teachers . . .

Volume 29 Issue 1

It is common to view the entire debate between complementarianism and egalitarianism in terms of which side has more biblical support. Both sides of the debate have an explicitly high view of scripture that gives biblical texts a central place of authority. Exegetical theology, then, is naturally given a tremendous amount of weight—as are hermeneutics and biblical interpretation.
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In the previous edition of Priscilla Papers, my article, “The Genesis of Equality,” outlined the prevailing view that the Bible’s opening chapters make substantial or essential equality of the two sexes the creation ideal, and that the subordination of women is entirely a consequence of the fall. I further noted that Pope John Paul II made this interpretation of Gen 1–3 binding on Roman Catholics. In this essay, I move on to discuss four key terms—“role,” “equality,” “difference,” and “complementary”—which “complementarians” consistently utilize to give a different interpretation of Gen 1–3 and of other biblical texts important to their cause. Again, I bring in the Roman Catholic voice to give a wider perspective.
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My perhaps-naïve assumption is that the editor’s introduction is the least-read part of any journal. As a result, I should briefly reiterate my first introduction from the autumn 2014 issue—in case you missed it. My name is Jeff Miller. My wife Dana and I live, work, and minister in the mountains of eastern Tennessee. I have become increasingly involved with CBE since attending their 2007 conference in Bangalore, India. My predecessor Bill Spencer and his editorial team of Aída Besançon Spencer and Deb Beatty Mel deserve sincere thanks for their decade of exemplary service. “Tertius” at the top of this page refers to Romans 16:22, where Paul’s amanuensis says, “I, Tertius, who wrote down this letter, greet you in the Lord” (NIV). I feel an affinity with Tertius; the work that associate editor Theresa Garbe and I do for Priscilla Papers is not terribly unlike the work Tertius did for Paul.
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The claim is often made that Christians who advance the shared leadership, authority, and ministry of men and women in the church and home do so only by circumventing the authority of scripture. Because of this claim, egalitarians are accused of theological liberalism. I was inspired to write this paper after an evangelical scholar confessed candidly to me that, though he was trained in a tradition that viewed egalitarian theology as pernicious, through a series of circumstances including a positive encounter with an egalitarian leader, he determined to study egalitarian theology more thoroughly. Cicero reminds us that a fair hearing of any position must include a full grasp of the historical context. This paper briefly considers historical material often overlooked by evangelicals in assessing the theological orthodoxy of egalitarians.
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